Thera 1.47: Ujjaya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(47):Ujjaya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =47. Ujjaya= He was reborn in this Buddha-age at Rājagaha, as the son of a brahmin(priest) graduate.1 Grown up and proficient in the Three Vedas, he saw no kernel in them, and being urged by maturity of conditions, he went to the Bamboo Grove, and when he had heard the Lord(Buddha) preach, he left the world(for monkhood). Meditating in the forest on ethical conduct, he was not long in winning arahantship(enlightenment). Upon that he approached the Lord(Buddha), saluted him, seated himself on one side and, by praising the Exalted One(Buddha), declared anna(supreme attainment) in this verse: ---- 47 Namo 8 te buddhavīratthu vippamuttosi sabbadhi|| Tuyhāpadāne viharaɱ viharāmi anāsavo' ti.|| || ---- 47 Buddha the Awakened One, the Great one hail! all hail!2 You who from every bond are wholly free! Strong in the wisdom I learnt of you, I live3 From fourfold venom cleansed, sane, immune.4 ---- 1 Sotthiya brāhmaṇa (Sansk. śrotriya), 'one who had graduated in the sacred tradition.' 2 See Sisters, verse 157. 3 More literally, 'In your wisdom a liver I live.' 4 I.e., from the four Āsavas, or poisons or intoxicants(defilements/desires) - sensuality, (love of) rebirth, opinion or speculation, ignorance (Compendium p. 227). ---- 1.5-7 47 Commentary on the stanza of =Ujjayatthera= 7,1. The stanza starting with Namo te Buddha viratthu constitutes that of the venerable Thera Ujjaya. What is the origin? This one also, having dome devoted service toward former Buddhas, doing meritorious deeds in this and that existence, saw the Blessed One Tissa ninety two aeons (kappa) ago from now, became pious-minded, made reverential offerings of Kaṇikāra flowers to Him. On account of that act of merit, he was reborn in the divne world and having done meritotius deeds now and then, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn as the son of a certain brahmin Sotthiya at Rājagaha when this Buddha arose. His name was Ujjaya, When he had come of age he was proficient in the three vedas (tiṇṇaṃ vedānaṃ pāragū) and not noticing any essence there, and being urged by the prosperity (sampatti) of sufficing qualification to attain Arahantship (upanissaya), went to the bamboo grove (Veḷuvana), listened to the dhamma in the presence of the Master, fittingly gained pious faith (paṭiladdha saddho), became a monk, took hold of mental exercise (kammaṭṭhāna) commensurate with his conduct, develooped spiritual insight (vipassanā) while residing in the forest, and attained Arahantship but before long. Hence, has it been said in the Apadāna:– “On having seen Kaṇikāra flower blooming, I plucked it then, and specially offered the same to such a Buddha as Tissa who had crossed over the flood (of saṃsāra). It was ninety two aeons (kappa) ago from now that I made the flower offering. I do not remember any evil existence; this is the fruitful result of making reveren- tial offering to Buddha. Thirty five aeons ago from now, I was a world-king, mighty and strong, endowed with seven gems, well known as Aruṇapāṇi (sun palm). My depravity had been burnt. … Buddha’s instruction had been carried out. 7,2. Having, however, attained Arahantship, he went to the presence of the Master, paid his homage to Him, sat himself down on one side, and uttered a stanza, starting with “Namote Buddha viratthu,” making manifest his Arahantship (aññā) in the manner of praising the Blessed One. 47. There namo means the announcement of adoration. Te means the announcement of dative relation (sampadāna) for the making of adoration (paṇāma kiriyā); it means: to you (tuyhaṃ). Buddhavīra is na address to the Blessed One. Indeed, the Blessed One is said to be “Buddha, the awakened One, the knower,” because of the condition of His having known without any remainder the meaning of (atthassa) such sorts of matters as begun with whatever should be understood properly in such a manner as by means of self-becoming knowledge (sayambhūñāṇa) classified as special comprehension and so on (abhiññeyyādi). In this manner, He is said to be “vīra hero,” because of being endowed with enormous exertion in His striving (padahanta) by way of specially trampling down on the five forms of Māra as well. Atthu means let there be (hotu): may there be “namo (adoration)” to Him; with this is the connection. Vippamuttosi sabbadhi is to be construed as:– You are and you have become clearly free (vippamutto) and clearly cut off (visaṃyutto) from all forms of depravity (kilesa) when everything has gone to become material aggregates (saṅkhāra); there is, namely, nothing from which you have not become clearly emancipated; tuyhāpadāne viharaṃ, viharāmi anāsavo is to be construed thus:– Since I live suitably carrying out, commensurate with my ability and strength, the conduct (cariya) of proper attainment (paṭipatti) in the holy noble path (magga) to be reached (gata) according to your instruction and advice, I do dwell free from cankers (āsava) because of having well frosaken even all the four cankers beginning from cankers of sensual pleasures (kāmāsava); O Heroic Buddha! May my adoration be to such a one as you! The Commentary on the stanza of the Thera Ujjaya is complete. ----